Study Notes

1:1—7:17 The book begins with the story of Samuel, a transitional figure between the judges and the kings, and one who begins the prophetic institution within Israel (see Dt 18:14–22 and note on Dt 18:15). Cf. Introduction: Summary of Contents.

1:1 Ramathaim. The name occurs only here in the OT and appears to be another name for Ramah (v. 19; 2:11; 7:17; 19:18; 25:1). It is perhaps to be identified with Arimathea (see Mt 27:57 and note; Jn 19:38). Zuphite. See NIV text note. It is not clear whether this word refers to the man or the place. If it refers to the man, it indicates his descent from Zuph (see later in this verse; see also 1Ch 6:34–35). If it refers to the place, it designates the general area in which Ramathaim was located (see 9:5). Ephraimite. Although Elkanah is here called an Ephraimite, he was probably a Levite whose family belonged to the Kohathite clans that had been allotted towns in Ephraim (Jos 21:20–21; 1Ch 6:22–27).

1:2 two wives. See notes on Ge 4:19; 16:2; 25:6.

1:3 Year after year this man went up. Three times a year every Israelite male was required to appear before the Lord at the central sanctuary (Ex 23:14–19; 34:23; Dt 16:16–17). The festival referred to here was probably the Festival of Tabernacles, which not only commemorated God’s care for his people during the wilderness journey to Canaan (see Lev 23:43) but more especially celebrated, with joy and feasting, God’s blessing on the year’s crops (Dt 16:13–15). On such festive occasions Hannah’s deep sorrow because of her own barrenness was the more poignant. the LORD Almighty. See article. Shiloh. The town in Ephraim between Bethel and Shechem where the central sanctuary and the ark of the covenant were located (see 4:3; Jos 18:1 and note; Jdg 21:19; see also note on 1Sa 7:1 and photo).

1:4 sacrifice. Here refers to a fellowship offering, a sacrifice that was combined with a festive meal signifying fellowship and communion with the Lord and grateful acknowledgment of his mercies (Lev 7:11–18).

1:5 the LORD had closed her womb. The Lord gives and withholds children (see Ge 18:10; 29:31; 30:2,22 and note on 30:2).

1:6 her rival. See Ge 16:4 and note.

1:8 more to you than ten sons. See 2:5; see also note on Ru 4:15.

1:9 house. Here and in 3:3 the central sanctuary, the tabernacle, is referred to as “the LORD’s house” or “the house of the LORD” (also in v. 7; 3:15) and “the tent of meeting” (2:22), and the Lord calls it “my dwelling” (2:32). References to sleeping quarters and doors (3:2,15) give the impression that at this time the tabernacle was part of a larger, more permanent building complex.

1:11 vow. See Ge 28:20–22; Nu 21:2; Ps 50:14 and note; 76:11; 116:14,18; 132:2–5; Pr 20:25 and note; 31:2. Regulations for the making of vows by women are found in Nu 30. remember. To remember is more than simply to recall that Hannah existed. It is to go into action in her behalf (see vv. 19–20; see also note on Ge 8:1). no razor. Hannah voluntarily vows for her son what God had required of Samson (see Jdg 13:5 and note). Long hair was a symbol of dedication to the service of the Lord and was one of the characteristics of the Nazirite vow, which was normally taken for a limited time rather than for life (see Nu 6:1–21 and notes).

1:15 beer. Traditionally “strong drink,” but the term refers to grain alcohol—not to distilled spirits, which were virtually unknown in the ancient world. Written texts from Mesopotamia as early as 2500 bc portray the brewing of beer as a major industry.

1:16 wicked. See note on Dt 13:13.

1:20 Samuel. See NIV text note.

1:21 annual sacrifice. See notes on vv. 3–4. his vow. Making vows to God was a common feature of OT piety, usually involving thank offerings and praise (Ps 50:14; 56:12; 116:17–18). Elkanah no doubt annually made vows to the Lord as he prayed for God’s blessing on his crops and flocks, and fulfilled those vows at the Festival of Tabernacles (see note on v. 3).

1:22 weaned. It was customary in the ancient Near East to nurse children for three years or longer (in the Apocrypha, see 2 Maccabees 7:27) since there was no way to keep milk from turning sour.

1:23 his word. Probably refers to the pronouncement of Eli in v. 17. The Dead Sea Scrolls, Septuagint (the pre-Christian Greek translation of the OT) and Syriac version (see NIV text note) resolve this problem by reading “your word.” But “his word” may refer to an earlier, unrecorded word from the Lord.

1:26 As surely as you live. A customary way of emphasizing the truthfulness of one’s words.

1:27 I prayed for this child. In the nativity account of Samuel, which also serves as the nativity account of the monarchy in Israel, Hannah serves as a cameo of Israel. As Hannah in her distress “asked” for a child, so Israel in their distress “asked” for a king, and Hannah’s hymnic prayer that follows Samuel’s birth (2:1–10) became Israel’s hymn of praise as they reflected on the inauguration of the Davidic dynasty.

1:28 given over. The unusual Hebrew term used here sounds precisely like the Hebrew for the name Saul. It appears that the author already here hints that Saul, the one “asked for” by Israel, should also have been Saul, the one “given over” to the service of the Lord—that every king in Israel should be a “Saul” in this latter sense.

2:1 prayed. See article. rejoices in the LORD. Cf. Lk 1:47. The supreme source of Hannah’s joy is not in the child but in the God who has answered her prayer. my horn is lifted high. See NIV text note; cf. Dt 33:17; Ps 75:4 and note; 92:10; 112:9; Lk 1:69 and note. To have one’s horn “lifted high” by God is to be delivered from disgrace to a position of honor and strength.

2:2 no one holy like the LORD. See Lev 11:44 and note. no one besides you. See 2Sa 7:22; 22:32; Dt 4:35 and note; Isa 45:6. Rock. A metaphor to depict the strength and stability of the God of Israel as the unfailing source of security for his people (see 2Sa 22:2 and note; Ps 18:2, 31,46; 19:14; Isa 17:10 and note).

2:3 so proudly . . . such arrogance. After the manner of Peninnah (and others in the narratives of 1,2 Samuel—Eli’s sons, the Philistines, Saul, Nabal, Goliath, Absalom, Shimei and Sheba). the LORD is a God who knows. See 16:7; 1Ki 8:39; Ps 139:1–6 and note; Jn 2:24–25.

2:4–5 In a series of examples derived from everyday life Hannah shows that God often works contrary to natural expectations and brings about surprising reversals—seen frequently in the stories that follow.

2:5 seven children. See 1:8 and note on Ru 4:15.

2:6–8 Hannah declares that life and death, prosperity and adversity, are determined by the sovereign power of God—a theme richly illustrated in the following narrative (see also Dt 32:39; 1Ki 17:20–24; 2Ki 4:32–35; Jn 5:21; 11:41–44).

2:6 grave. Meaning “the realm of the dead” (see note on Ge 37:35).

2:8 foundations of the earth. A common figure in the OT for the solid base on which the earth (the dry land on which people live, not planet Earth; Ge 1:10) is founded. The phrase does not teach a particular theory of the structure of the universe (see Job 9:6; 38:6; Ps 24:2 and note; 75:3; 104:5; Zec 12:1).

2:9 guard the feet. Travel in ancient Israel was for the most part by foot over trails that were often rocky and dangerous (Ps 91:11–12; 121:3).

2:10 judge. Impose his righteous rule upon (see Ps 96:13; 98:9). ends of the earth. All nations and peoples (see Dt 33:17; Isa 45:22). his king. Hannah’s prayer is here prophetic, anticipating the establishment of kingship in Israel and the initial realization of the Messianic ideal in David (Lk 1:69). Ultimately Israel’s expectation finds fulfillment in Christ and his complete triumph over the enemies of God. exalt the horn. The expected king’s horn will be “lifted high/exalt[ed]” as surely as Hannah’s had been (v. 1). This word about the horns frames the song and highlights its central theme. anointed. See article. Hannah’s prophetic anticipation of a king at the time of the dedication of her son Samuel, who was to be God’s agent for establishing kingship in Israel, is entirely appropriate.

2:11 ministered. Performed such services as a boy might render while assisting the high priest. before the LORD. At the “house of the LORD” (1:24; see note on 1:9).

2:12 scoundrels. See 1:16 and note. had no regard for. Or “did not know.” In OT usage, to “know” the Lord is not just intellectual or theoretical recognition. It is to enter into fellowship with him and acknowledge his claims on one’s life. The term often has a covenantal connotation (see Jer 31:34; Hos 2:20 and note).

2:13–16 Apparently vv. 13–14 describe the practice that had come to be accepted for determining the priests’ portion of the fellowship offerings (Lev 7:31–36; 10:14–15; Dt 18:1–5)—a tradition presumably based on the assumption that a random thrust of the fork would providentially determine a fair portion. Verses 15–16 then describe how Eli’s sons arrogantly violated that custom and the law.

2:15 before the fat was burned. On the altar as the Lord’s portion, which he was to receive first (see Lev 3:16 and note; 4:10,26,31,35; 7:30–31; 17:6). roast. Boiling is the only form of cooking specified in the law for the priests’ portion (Nu 6:19–20). Roasting this portion is nowhere expressly forbidden in the law, but it is specified only for the Passover lamb (Ex 12:8–9; Dt 16:7). The present passage seems to imply that for the priests to roast their portion of the sacrifices was unlawful, but they obviously preferred roasted meat over boiled meat.

2:16 by force. Presenting the priests’ portion was to be a voluntary act on the part of the worshipers (Lev 7:28–36; Dt 18:3).

2:18 But Samuel. Between 2:12 and 4:1 the author presents a series of sharp contrasts between Samuel and Eli’s sons. linen ephod. A priestly garment worn by those who served before the Lord at his sanctuary (22:18; 2Sa 6:14). Samuel’s garment was similar to the ephod worn by the high priest (see note on v. 28; cf. Ex 39:1–7).

2:19 little robe. A sleeveless garment reaching to the knees, worn over the undergarment and under the ephod. annual sacrifice. See note on 1:3.

2:22 slept with the women who served. See Ex 38:8. There is no further reference to women serving in the tabernacle or temple in the OT (but cf. Anna in the NT [Lk 2:36–38]). Their service is not to be confused with that of the Levites, which is prescribed in the Pentateuch (Nu 1:50; 3:6–8; 8:15; 16:9; 18:2–3). The immoral acts of Eli’s sons are reminiscent of the religious prostitution (fertility rites) at the Canaanite sanctuaries—acts that were an abomination to the Lord and a desecration of his house (Dt 23:17–18).

2:23 he said to them. Eli rebuked his sons but did not remove them from office, so God did it.

2:25 God. See NIV text note. Eli’s argument is that when someone commits an offense against another person, there is recourse to a third party to decide the issue (whether this be understood as God or as God’s representatives, the judges; see NIV text notes on Ex 22:8–9 and note on Ps 82:1); but when the offense is against the Lord there is no recourse, for God is both the one wronged and the judge. Eli’s rhetorical question will ultimately be answered by the coming of Jesus the Messiah (Heb 7:25; 1Jn 2:1). the LORD’s will to put them to death. This comment by the author of the narrative is not intended to excuse Eli’s sons but to indicate that Eli’s warning was much too late. Eli’s sons had persisted in their evil ways for so long that God’s judgment on them was determined (v. 34; see Jos 11:20).

2:26 grow in stature and in favor with the LORD and with people. Cf. Luke’s description of Jesus (Lk 2:52).

2:27 man of God. Often a designation for a prophet (9:6,9–10; Dt 33:1; Jos 14:6; 1Ki 13:1; 17:24; 2Ki 4:9). ancestor’s family. The descendants of Aaron.

2:28 to be my priest. Three tasks of the priests are mentioned: (1) to go up to my altar. To perform the sacrificial rites at the altar of burnt offering in the courtyard of the tabernacle. (2) to burn incense. At the altar of incense in the Holy Place (Ex 30:1–10). (3) to wear an ephod. See note on v. 18. It would appear that the reference here is to the special ephod of the high priest (Ex 28:6–14). The breastpiece containing the Urim and Thummim was attached to the ephod. The Urim and Thummim were a divinely ordained means of obtaining guidance from God, placed in the custody of the high priest (see Ex 28:30 and note; see also 1Sa 23:9–12; 30:7–8).

2:30 I promised. See Ex 29:9; Lev 8–9; Nu 16–17; 25:13. Far be it from me! This is not to say that the promise of the priesthood to Aaron’s house has been annulled, but that Eli and his house are to be excluded from participation in this privilege because of their sin. Those who honor me I will honor. See v. 29. Spiritual privileges bring responsibilities and obligations; they are not to be treated as irrevocable rights (2Sa 22:26–27).

2:31 strength . . . strength. This Hebrew idiom associates a reference to “arm” with strength. Eli’s “arm” and that of his priestly family will be cut off (contrast David, 2Sa 22:35). no one in it will reach old age. A prediction of the decimation of Eli’s priestly family in the death of his sons (4:11), in the massacre of his descendants by Saul at Nob (22:18–19) and in the removal of Abiathar from his priestly office (1Ki 2:26–27).

2:32 distress in my dwelling. Including the capture of the ark by the Philistines (4:1–11), the destruction of Shiloh (Jer 7:14) and the relocation of the tabernacle to Nob (21:1–6; see note on 21:1).

2:33 A reference apparently to Abiathar, who was expelled from office by Solomon (1Ki 2:26–27) after an unsuccessful attempt to make Adonijah king as the successor to David.

2:34 a sign to you. The death of Hophni and Phinehas (4:11) will confirm the longer-term predictions. Such confirmation of a prophetic word was not uncommon (see 10:7–9; 1Ki 13:3 and note; Jer 28:15–17; Lk 1:18–20,64).

2:35 I will raise up for myself a faithful priest. Initially fulfilled in the person of Zadok, who served as a priest during the time of David (2Sa 8:17; 15:24,35; 20:25) and who eventually replaced Abiathar as high priest in the time of Solomon (1Ki 2:35; 1Ch 29:22). firmly establish his priestly house. The faithful priest will be given an enduring priestly family. See the similar word spoken concerning David (25:28, “lasting dynasty”; see also 2Sa 7:16; 1Ki 11:38). The line of Zadok was continued by his son Azariah (1Ki 4:2) and was still on the scene at the time of the exile and return (1Ch 6:8–15; Ezr 3:2). It continued in intertestamental times until Antiochus IV Epiphanes (175–164 bc) sold the priesthood to Menelaus (in the Apocrypha, see 2 Maccabees 4:23–50), who was not of the priestly line. my anointed one. David and his successors (see note on v. 10).

3:1–3 The first three verses of this chapter play on the idea of waning natural and supernatural human vision: (1) “The word of the LORD was rare; there were not many visions” (v. 1); (2) Eli’s “eyes were becoming so weak that he could barely see” (v. 2); (3) “The lamp of God had not yet gone out” (v. 3).

3:1 boy Samuel. See 2:11,18. Samuel is now no longer a little child (2:21,26). The Jewish historian Josephus places his age at 12 years; he may have been older. the word of the LORD was rare. See Pr 29:18 and note; Am 8:11. During the entire period of the judges, apart from the prophet of 2:27–36, we are told of only two prophets (Jdg 4:4; 6:8) and of five revelations (Jdg 2:1–3; 6:11–26; 7:2–11; 10:11–14; 13:3–21). Possibly 2Ch 15:3 also refers to this period. visions. Cf. Ge 15:1.

3:3 The lamp of God had not yet gone out. The reference is to the golden lampstand, which stood opposite the table of the bread of the Presence (Ex 25:31–40) in the Holy Place. It was still night, but the early morning hours were approaching when the flame would grow dim or go out (Ex 27:20–21; 30:7–8; Lev 24:3–4; 2Ch 13:11; Pr 31:18). For the lamp to be permitted to go out before morning was a violation of the Pentateuchal regulations. house. See note on 1:9.

3:4 Here I am. See note on Ge 22:1.

3:5 I did not call. Eli’s failure to recognize at once that the Lord had called Samuel may be indicative of his own unfamiliarity with the Lord.

3:7 did not yet know the LORD. In the sense of having a direct experience of him (Ex 1:8), such as receiving a revelation from him (see the last half of the verse).

3:10 Samuel! Samuel! See note on Ge 22:11.

3:11–14 The Lord’s first revelation to Samuel summarizes the message Eli had already received from the “man of God” (2:27–36), thus confirming the fact that the youth had indeed received a revelation from God.

3:11 make the ears . . . tingle. Meaning to shock and surprise (see note on Jer 19:3).

3:13 blasphemed God. See NIV text note and Lev 24:14–16.

3:15 doors of the house of the LORD. See note on 1:9. vision. See notes on vv. 1,11–14.

3:17 May God deal with you, be it ever so severely. A curse formula (14:44; 20:13; 25:22; 2Sa 3:9, 35; 19:13; Ru 1:17; 1Ki 2:23; 2Ki 6:31), usually directed against the speaker but here used by Eli against Samuel if he conceals anything the Lord said (see also note on 14:24).

3:18 let him do what is good in his eyes. Eli bows before God, accepting the judgment as righteous (Ex 34:5–7).

3:19 The LORD was with Samuel. Said also of David (16:18 and note). he let none of Samuel’s words fall to the ground. Because none of Samuel’s words proved unreliable, he was recognized as a prophet who spoke the word of the Lord (vv. 20–21; 9:6).

3:20 Dan to Beersheba. A conventional expression often used in Samuel, Kings and Chronicles to denote the entire land (Dan was located in the far north and Beersheba in the far south).

3:21 continued to appear at Shiloh. But not after the events narrated in chs. 4–6 (Jer 7:12–14; 26:6).

4:1 Samuel’s word came to all Israel. Contrast 3:1. Ebenezer. Means “stone of help.” It was probably a short distance (v. 6) to the east of Aphek—not to be confused with the location of the stone named Ebenezer that was later erected by Samuel between Mizpah and Shen (7:12) to commemorate a victory over the Philistines. Aphek. A town about 12 miles northeast of the coastal city of Joppa (see map). Philistine presence this far north suggests an attempt to spread their control over the Israelite tribes of central Canaan (v. 9; Jdg 15:11).

4:3 Why did the LORD bring defeat . . . ? The elders understood that their defeat was more an indication of God’s displeasure than it was of Philistine military might. Israel’s pagan neighbors also believed that the outcome of battle was decided by the gods. so that he may go with us and save us. In an attempt to secure the Lord’s presence with them in the struggle against the Philistines, the elders sent for the ark of the covenant. They were correct in thinking there was a connection between God’s presence with his people and the ark (cf. v. 4), and no doubt they remembered the presence of the ark at notable victories in Israel’s past history (Nu 10:33–36; Jos 3:3, 11,14–17; 6:6,12–20). But they incorrectly believed that the Lord’s presence with the ark was guaranteed, rather than being subject to his free decision. They reflect the pagan notion that the deity is identified with the symbol of his presence and that God’s favor could automatically be gained by manipulating the symbol.

4:4 enthroned between the cherubim. On each end of the atonement cover of the ark of the covenant were cherubim of gold with their wings touching each other and spread upward over the ark (Ex 25:17–22). In the space between these cherubim God’s presence with his people was localized in a special way, so that the atonement cover of the ark came to be viewed as the throne of Israel’s divine King (see 2Sa 6:2; Ps 80:1; 99:1; see also note on Ex 25:18). Hophni and Phinehas. These wicked priests (2:12) did not restrain the army from its improper use of the ark but actually accompanied the ark to the battlefield.

4:6 Hebrew. See note on Ge 14:13.

4:7 A god has come into the camp. The Philistines also identified the God of Israel with the symbol of his presence (see note on v. 3).

4:8 mighty gods. The Philistines could think only in polytheistic terms. Egyptians . . . plagues. See note on 6:6.

4:11 The ark of God was captured. This phrase or a variation of it occurs five times in the chapter (here, vv. 17,19,21–22) and is the focal point of the narrative. In this disastrous event, God’s word in 3:11 finds a swift fulfillment. Hophni and Phinehas, died. The fulfillment of 2:34; 3:12.

4:12 his clothes torn and dust on his head. A sign of grief and sorrow, here marking the messenger as a bearer of bad news (2Sa 1:2; 13:19; 15:32).

4:13 his heart feared for the ark of God. Eli had sufficient spiritual sensitivity to be aware of the danger inherent in the sinful and presumptuous act of taking the ark of God into the battle. But he seems to have been more concerned for the ark than for his sons (v. 18).

4:18 he died. The death of Eli marked the end of an era that had begun with the deaths of Joshua and the elders who served with him (Jos 24:29,31). Incapable of restraining Israel or his sons from their wicked ways, and weakened and blinded by age, the old priest is an apt symbol of the flawed age now coming to its tragic close. He is also a striking contrast to the reign of David, which is the main focus of this narrative. heavy. A bit of information that not only helps explain why Eli’s fall was fatal but also links his death with the judgment announced earlier: “Why do you honor your sons more than me by fattening yourselves . . . . ” (2:29). He had led Israel forty years. See NIV text note; see also Jdg 12:7 and note. Eli is here included among the judges (2Sa 7:11; Jdg 2:16–19; Ru 1:1), who served as leaders of Israel in the period between the deaths of Joshua and of the elders who outlived him and the establishment of kingship. Eli’s leadership of 40 years may have overlapped that of some of the judges, such as Jephthah and Samson.

4:21 Ichabod. See NIV text note. The Glory has departed. The glory of Israel was Israel’s God, not the ark (see 15:29; Heb 9:5 and notes), and loss of the ark did not mean that God had abandoned his people—God was not inseparably bound to the ark (Jer 3:16–17). Yet the removal of the ark from Israel did signal estrangement in the relationship between God and his people, and it demonstrated the gravity of their error in thinking that in spite of their wickedness they had the power to coerce God into doing their will simply because they possessed the ark.

5:1 Ashdod. One of the five major cities of the Philistines (Jos 13:3; see map), it was located near the Mediterranean coast about 35 miles west of Jerusalem. See note on Isa 20:1; see also map.

5:2 Dagon. In Canaanite mythology the son (or brother) of El and the father of Baal. He was the principal god of the Philistines and was worshiped in temples at Gaza (Jdg 16:21, 23,26), Ashdod (here) and Beth Shan (31:10–12; 1Ch 10:10; see photo). Veneration of this deity was widespread in the ancient world, extending from Mesopotamia to the Aramean and Canaanite area and attested in non-biblical sources dating from the late third millennium bc until Maccabean times (second century bc; in the Apocrypha, see 1 Maccabees 10:83–84). The precise nature of the worship of Dagon is obscure. Some have considered Dagon to be a fish god, but more recent evidence suggests either a storm or grain god. His name is related to a Hebrew word for “grain.”

5:3 Dagon, fallen on his face. The ark was placed next to the idol of Dagon by the Philistines in order to demonstrate Dagon’s superiority over the God of Israel, but the symbolism was reversed when Dagon was toppled to a position of homage before the ark of the Lord.

5:4 head and hands had been broken off. Proving that the Lord had defeated Dagon. In the ancient Near East, the heads and/or right hands of slain enemy soldiers were often brought back to the victors’ camp as trophies of war (1Ch 10:10) and to establish a body count (cf. 18:27 and note).

5:5 this day. The time of the writing of 1,2 Samuel (see Introduction: Literary Features, Authorship and Date). step on the threshold. Perhaps the threshold was considered to possess dangerous supernatural power or particular holiness because of its contact with parts of the fallen image of Dagon. Zephaniah 1:9 appears to be a reference to a more general and rather widespread pagan idea that the threshold was the dwelling place of spirits.

5:6 The LORD’s hand. A pervasive motif in the ark narratives; it or its equivalent occurs eight times (here and in vv. 7,9,11; 6:3,5,9; 7:13; cf. also 4:8). was heavy. Dagon’s broken hands lay on the threshold (v. 4), but the Lord showed the reality and strength of his own hand by bringing a plague (see note on 6:4) on the people of Ashdod and the surrounding area (vv. 9,11). God would not be manipulated by his own people (see note on 4:3), nor would he permit the Philistines to think that their victory over the Israelites and the capture of the ark demonstrated the superiority of their god over the God of Israel. tumors. One of the many covenant curses that would be inflicted on the Israelites if they disobeyed God (Dt 28:58–60). Here the affliction fell on the Philistines. See also NIV text note on v. 9.

5:8 rulers. Of the five major cities of the Philistines (see 6:16; Jos 13:3; Jdg 3:3; see also map). Have the ark of the god of Israel moved to Gath. Evidently the leaders of the Philistines did not share the opinion of the Ashdodites that there was a direct connection between what had happened in Ashdod and the presence of the ark; they seem to have suspected that the sequence of events was merely coincidental (6:9). The removal of the ark to Gath (12 miles southeast of Ashdod) put the matter to a test.

5:10 Ekron. The northernmost of the five major Philistine cities (Jos 13:3), located 11 miles northeast of Ashdod and close to Israelite territory (see map).

5:11 Send the ark of the god of Israel away. After three successive towns had been struck by disease upon the arrival of the ark, there was little doubt in the people’s minds that the power of the God of Israel was the cause of their distress.

6:2 priests and . . . diviners. The experts on religious matters (priests) and the discerners of hidden knowledge by interpretation of omens (diviners) were consulted (Dt 18:10; Isa 2:6; Eze 21:21).

6:3 guilt offering. The priests and diviners suggest returning the ark with a gift, signifying recognition of guilt in taking the ark from Israel and compensation for this violation of the Lord’s honor (v. 5). For the guilt offering in Israel, see Lev 5:14—6:7.

6:4 Five gold tumors. Corresponding to the symptoms of the plague (5:6). five gold rats. The disease was accompanied by an infestation of rats (v. 5). It is possible that the rats were carriers of the disease.

6:5 Make models . . . and give glory to Israel’s god. The gold models were an acknowledgment that the disease and the rats were a judgment from the hand of the God of Israel (see note on v. 3).

6:6 harden your hearts. See notes on Ex 4:21; Dt 2:3; Jos 11:20. the Egyptians and Pharaoh. The plagues that God inflicted on the Egyptians at the time of the exodus made a lasting impression on the surrounding nations (4:8; Jos 2:10).

6:7 have never been yoked. Have not been trained to pull a cart. take their calves away. Normally cows do not willingly leave their suckling calves.

6:9 Beth Shemesh. A town near the Philistine border, belonging to Judah (see Jos 15:10; see also map and photo). by chance. See note on 5:8.

6:12 the cows went . . . keeping on the road. Further indication that the Lord was directing them (see v. 7 and note).

6:13 harvesting their wheat. The time of wheat harvest is from mid-April until mid-June.

6:14–15 The arrival of the ark at Beth Shemesh is just as much a revelation of the hand of God as the journey itself, because it was one of the priestly towns (Jos 21:13–16).

6:17 guilt offering. See note on v. 3.

6:18 witness. A kind of monument to the event. this day. The time of the writing of 1,2 Samuel (see Introduction: Literary Features, Authorship and Date).

6:19 seventy. The additional 50,000 in most Hebrew manuscripts (see NIV text note) is apparently a copyist’s mistake because this small town could not have contained that many inhabitants. looked into the ark. The people of Beth Shemesh were judged by God for their irreverent curiosity. Because God had so closely linked the manifestation of his own presence among his people with the ark, it was to be treated with great honor (2Sa 6:7; Nu 4:15,17–20). This attitude of respect, however, is quite different from the superstitious attitude that led the elders to take the ark into battle against the Philistines, thus treating it as an object with magical power (see note on 4:3).

6:20 this holy God. See 2:2 and note. To whom will the ark go up from here? The inhabitants of Beth Shemesh respond to God’s judgment in much the same way as the inhabitants of Ashdod, Gath and Ekron (5:8–10).

6:21 Kiriath Jearim. Located nine miles west of Jerusalem (see map; see also photo).

7:1–2 The ark remained in relative obscurity at Abinadab’s house until David brought it to Jerusalem (2Sa 6:2–3). Somehow the tent of meeting (and the altar of burnt offering) escaped the destruction of Shiloh (Jer 7:12, 14; 26:6; see photo). It apparently was first moved to Nob (21:1–9). In David’s and Solomon’s days it was located at Gibeon, five miles northwest of Jerusalem (1Ki 3:4; 1Ch 16:39; 21:29; 2Ch 1:3,13). The Gibeonites had been condemned to be menial laborers at the Lord’s sanctuary (Jos 9:23,27). After Solomon completed the construction of the temple, he brought the ark and the tent of meeting to it (see 1Ki 8:3–6 and note on 8:4). twenty years in all. Probably the 20-year interval between the return of the ark to Israel and the assembly called by Samuel at Mizpah (v. 5).

7:3–17 Samuel’s leadership as prophet and judge characterized.

7:3 Ashtoreths. A general term for foreign goddesses, as elsewhere in the ancient Near East. More specifically, however, Ashtoreth herself was a goddess of love, fertility and war, worshiped in various forms by many peoples, including the Canaanites (see note on Jdg 2:13). The worship of Ashtoreth is frequently combined with the worship of Baal (v. 4; 12:10; Jdg 2:13; 10:6), in accordance with the common practice in fertility religions to associate male and female deities.

7:5 Mizpah. See note on 2Ki 25:23; a town in the territory of Benjamin (Jos 18:26), located about seven and a half miles north of Jerusalem (see map). It was here that the Israelites had previously gathered to undertake disciplinary action against Benjamin (Jdg 20:1; 21:1) after the abuse and murder of the concubine of a traveling Levite in Gibeah of Benjamin. Several other places bore the same name (22:3; Ge 31:49; Jos 11:3, 8; 15:38). I will intercede. See 7:8–9 and note on 7:8; 8:6; 12:17–19,23; 15:11. Samuel, like Moses, was later remembered as a great intercessor (Ps 99:6; Jer 15:1). Both were appointed by God to mediate his rule over his people, representing God to Israel and speaking on Israel’s behalf to God.

7:6 they drew water and poured it out before the LORD. This ceremony appears to symbolize the pouring out of one’s heart in repentance and humility before the Lord, as a kind of sacrifice (cf. 2Sa 23:16–17). For related expressions, see 1:15; Ps 62:8; La 2:19 and note. Samuel was . . . leader. See NIV text note and v. 15; see also note on 4:18.

7:8 Do not stop crying out to the LORD our God for us. As persons who were called out from among the people to mediate God’s word to them, prophets were given unique access to God’s council chamber (see 1Ki 22:19 and note). This privilege brought with it the special responsibility to intercede for God’s people—as Moses did (Ex 32:11–14; 34:8–9; Nu 14:13–19), and as did Isaiah (2Ki 19:4), Jeremiah (see Jer 7:16; 15:1 and notes) and Amos (Am 7:2–3,5–6).

7:10 the LORD thundered with loud thunder. The Lord had promised to be the protector of his people when they were obedient to their covenant obligations (see Ex 23:22; Dt 20:1–4; see also 2Sa 5:19–25; Jos 10:11–14; Jdg 5:20–21; 2Ki 7:6; 19:35; 2Ch 20:17,22).

7:12 Ebenezer. See NIV text note and note on 4:1.

7:13 stopped invading Israel’s territory. Some interpreters see a contradiction between this statement and subsequent references to the Philistines in 9:16; 10:5; 13:3,5; 17:1; 23:27. This statement, however, only indicates that the Philistines did not immediately counterattack. See 2Ki 6:23–24 for a similar situation.

7:14 Amorites. See note on Ge 10:16.

7:15 A summary statement marking the end of the author’s account of Samuel’s ministry as Israel’s leader (v. 6).

7:16 from Bethel to Gilgal to Mizpah. A relatively small area (see map). judging Israel. See note on 4:18.

7:17 Ramah. See note on 1:1.

8:1—12:25 Transition from Samuel’s leadership to the establishment of the monarchy as the political structure of the nation of Israel, through which God would reestablish (under David) his theocratic order over his people—as in the days of Moses and Joshua (see Introduction: Summary of Contents; see also note on Jdg 17:1—21:25).

8:1 When Samuel grew old. Probably about 20 years after the victory at Mizpah (7:11), when Samuel was approximately 65 years old (see Introduction: Chronology).

8:2 Joel. Means “The LORD is God.” Abijah. Means “The LORD is my Father.” Despite their names, Samuel’s two sons “did not follow his ways” (v. 3). Beersheba. Located 45 miles southwest of Jerusalem (see note on Ge 21:31).

8:3 accepted bribes. Contrast 12:3. Perversion of justice through bribery was explicitly forbidden in Pentateuchal law (Ex 23:8; Dt 16:19).

8:5 appoint a king to lead us. The elders cite Samuel’s age and the misconduct of his sons as justifications for their request for a king. It soon becomes apparent, however, that the more basic reason for their request was a desire to be like the surrounding nations—to have a human king as a symbol of national power and unity, one who would lead them in battle and guarantee their security (see v. 20; 10:19; 12:12; see also Introduction: Summary of Contents).

8:7 Listen to all that the people are saying to you. Anticipations of kingship in Israel are present already in the Pentateuch (Ge 49:10; Nu 24:7, 17; Dt 17:14–20); Samuel is therefore instructed to listen to the people’s request (vv. 9,22). it is not you they have rejected, but they have rejected me as their king. Cf. Jdg 8:23. The sin of Israel in requesting a king (10:19; 12:12,17,19–20) rested not in any evil inherent in kingship itself but in the kind of kingship the people envisioned and their reasons for requesting it (see Introduction: Summary of Contents). Their desire was for a form of kingship that denied their covenant relationship with the Lord, who himself was pledged to be their savior and deliverer. In requesting a king “like all the other nations” (v. 20) they broke the covenant, rejected the Lord who was their King (12:12; Nu 23:21; Dt 33:5) and forgot his constant provision for their protection in the past (10:18; 12:8–11).

8:9,11 what the king . . . will claim as his rights. Using a description of the policies of contemporary Canaanite kings (vv. 11–17), Samuel warns the people of the burdens associated with the type of kingship they long for.

8:11 chariots. See note on Jos 11:6; see also Dt 17:16 and note on 17:16–17.

8:15 tenth. This king’s portion would be over and above the tenth Israel was to devote to the Lord (Lev 27:30–32; Nu 18:26; Dt 14:22, 28; 26:12). In fact, the demands of the king would parallel all that Israel was to consecrate to the Lord as their Great King (persons, lands, crops, livestock)—even the whole population (v. 17).

8:18 cry out for relief from the king. See 1Ki 12:4; Jer 22:13–17.

8:20 like all the other nations. See notes on vv. 5,7.

8:22 go back to your own town. Samuel acquiesces to the people’s request.

9:1—11:15 God’s establishment of Saul as king over Israel took place in three distinct stages: He was (1) anointed by Samuel (9:1—10:16), (2) chosen by lot (10:17–27) and (3) confirmed by public acclamation (11:1–15).

9:1 man of standing. Saul (v. 2) and David are each depicted as descending from an ancestor who was a noteworthy member of his community (Ru 2:1; 4:21–22).

9:2 a head taller than anyone else. Physically of kingly stature (10:23).

9:3 donkeys . . . were lost. Saul is introduced as a donkey wrangler sent in search of donkeys that had strayed from home—perhaps symbolizing Saul and the rebellious people who had asked for a king (cf. Isa 1:3). David would be introduced as a shepherd caring for his father’s flock (16:11–13) and later pictured as the shepherd over the Lord’s flock (2Sa 5:2; 7:7–8; Ps 78:70–72).

9:5 Zuph. Perhaps the region in which Ramah was located (see notes on v. 6; 1:1).

9:6 this town. Probably Ramah (7:17), the hometown of Samuel, to which he had just returned from a journey (v. 12). man of God. See note on 2:27; here a reference to Samuel. everything he says comes true. See 3:19 and note.

9:7 what can we give the man? Other examples of gifts offered to prophets are found in 1Ki 14:3; 2Ki 4:42; 5:15–16; 8:8–9. Whether Samuel accepted the gift and whether he was dependent on such gifts for a livelihood are not clear. Elisha refused the gift of Naaman (2Ki 5:16). False prophets usually adjusted their message to the desires of those who supported them (1Ki 22:6, 8,18; Jer 28; Mic 3:5,11).

9:8 a quarter of a shekel of silver. See NIV text note. Before the use of coins, gold or silver was weighed out for each monetary transaction (13:21; Job 28:15).

9:9 the prophet of today used to be called a seer. There was no essential difference between a seer (“one who sees” [prophetic visions]) and a prophet (“one who is called” [by God to be his spokesperson; see Ex 7:1–2 and note]). The person popularly designated as a prophet at the time of the writing of 1,2 Samuel was termed a seer in the time of Saul. This need not mean that the term “prophet” was unknown in the time of Saul or that the term “seer” was unknown in later times (Isa 30:10).

9:11 young women coming out to draw water. Perhaps in the cool of the evening (Ge 24:11).

9:12 high place. After entrance into the promised land, the Israelites often followed the custom of the Canaanites in building local altars on hills. (At this time the central sanctuary was not functioning because the ark of God was separated from the tabernacle; Shiloh had been destroyed, and the priestly family, after the death of Eli’s sons, was apparently still inactive.) In later times, worship at these high places provided a means for the entrance of pagan practices into Israel’s religious observances and, for this reason, it was condemned (see note on 1Ki 3:2).

9:13 he must bless the sacrifice. Samuel presided over the sacrificial meal (1:4; 2:13–16), at which he gave a prayer, probably similar to those referred to in the NT (Mt 26:26–27; Jn 6:11, 23; 1Ti 4:3–5).

9:16 Anoint him. Priests were also anointed (Ex 29:7; 40:12–15; Lev 4:3; 8:12), but from this point in the OT it is usually the king who is referred to as “the LORD’s anointed” (see note on 2:10; see also 24:6; 26:9,11,16; 2Sa 1:14, 16; 19:21; cf. Ps 2:2; but see also Zec 4:14). Anointing signifies being set apart to the Lord for a particular task and divine equipping for the task (10:1,6; 16:13; Isa 61:1). ruler. A general term for a leader and so a useful word to ease the transition between the leadership of the judges and that of the kings. Philistines. See note on 7:13.

9:20 all the desire of Israel. A reference to Israel’s desire for a king.

9:21 smallest tribe . . . least of all the clans. Saul’s origins were among the humblest in Israel (Benjamin was the youngest of Jacob’s sons, and the tribe had been greatly reduced in the time of the judges; see Jdg 20:46–48). His elevation to king shows that God “exalts” whomever he will (2:7), which is one of the central themes running throughout Samuel. God’s use of the powerless to promote his kingdom on earth is a common feature in the biblical testimony and underscores the truth that his kingdom is not of this world (cf. 1Co 1:26–31).

9:24 thigh. Normally reserved for the Lord’s consecrated priest (Ex 29:22, 27; Lev 7:32–33,35; Nu 6:20; 18:18). The presentation of this choice piece of the sacrificial animal to Saul was a distinct honor and anticipated his being designated the Lord’s anointed.

9:25 on the roof. Where they could catch the cool evening breeze (see v. 11; 2Sa 11:2 and notes) and where Saul would sleep that night (v. 26).

10:1 olive oil. Perhaps spiced (Ex 30:22–33). Has not the LORD anointed you . . . ? See note on 9:16. ruler. See 9:16 and note. his inheritance. “My people Israel” (9:16). The Lord’s inheritance includes both the people (Ex 34:9) and the land (Ex 15:17). After departing from Samuel, Saul is to receive three signs (vv. 2–7) to authenticate Samuel’s words and to assure him that the Lord has indeed chosen him to be king.

10:2 Rachel’s tomb. Rachel, Jacob’s favorite wife, had died on the road to Bethlehem while giving birth to Benjamin. Her tomb had become a notable landmark (see Ge 35:20 and note).

10:3 great tree. A large tree was often a conspicuous point of reference for pilgrims and other travelers (see Ge 12:6 and note). Bethel. Located ten miles north of Jerusalem (see note on Ge 12:8).

10:5 Gibeah of God. Gibeah was Saul’s hometown (v. 26; 11:4), located in the tribal area of Benjamin (Jos 18:28; Jdg 19:12–14). It was usually called “Gibeah” or “Gibeah in Benjamin” (as in 13:2,15), but three times “Gibeah of Saul” (11:4; 15:34; 2Sa 21:6). The designation “Gibeah of God” (used only here) may have been Samuel’s way of reminding Saul that the land of Canaan belonged to God and not to the Philistines (Dt 32:43; Isa 14:2; Hos 9:3). prophets. The bands of prophets with which Samuel was associated (as also the “company of the prophets” with whom Elijah and Elisha were associated; see note on 1Ki 20:35) appear to have been small communities of men who banded together in spiritually decadent times for mutual cultivation of their religious zeal. lyres . . . harps. The actions of individual prophets or groups of prophets were sometimes accompanied by musical instruments (2Ki 3:15; 1Ch 25:1). prophesying. Here (and in vv. 6,10–11,13) the praising of God inspired by the Spirit of the Lord (cf. vv. 6,10–11,13). Some believe this involved ecstatic behavior (see notes on Nu 11:25, 1Sa 18:10).

10:6 changed into a different person. God’s Spirit would enable Saul to be Israel’s king.

10:7 do whatever your hand finds to do. Saul is to take whatever action is appropriate when the situation presents itself to manifest publicly his royal leadership (11:4–11).

10:8 Go down ahead of me to Gilgal. At some unspecified future time, perhaps previously discussed (9:25), Saul is to go to Gilgal and wait seven days for Samuel’s arrival. Gilgal. See note on Jos 4:19.

10:11 Is Saul also among the prophets? See 19:24 and note; an expression of surprise at Saul’s behavior by those who had known him previously.

10:12 who is their father? Some understand the question as an expression of contempt for prophets generally, others as implying the recognition that prophetic inspiration comes from God and therefore could be imparted to whomever God chose. However, since leading prophets were sometimes called “father” (2Ki 2:12; 6:21; 13:14), the speaker may have intended a disdainful reference to Samuel or an ironical gibe at Saul.

10:17 Samuel summoned the people. After the private designation and anointing of Saul to be king (9:15–17,20–21,27; 10:1), an assembly is called by Samuel to make the Lord’s choice known to the people (v. 21) and to define the king’s task (v. 25). Mizpah. See note on 7:5.

10:18 I delivered you. Speaking through Samuel, the Lord emphasizes to the people that he has been their deliverer throughout their history. He brought them out of Egypt and delivered them from all their enemies during the time of the judges. Although the judges themselves are sometimes referred to as Israel’s deliverers (Jdg 3:9, 15,31; 6:14; 10:1; 13:5), this was true only in a secondary sense, for they were instruments of the Lord’s deliverance (Jdg 2:18). It was the Lord who sent them (12:11; Jdg 6:14).

10:19 rejected your God. See note on 8:7.

10:20 tribe of Benjamin was taken by lot. See 14:41–42; Jos 7:16–18. The Urim and Thummim were used for this purpose (see notes on 2:28; Ex 28:30).

10:23 a head taller. See 9:2 and note.

10:24 Long live the king! See note on Ps 62:4.

10:25 rights and duties of kingship. Samuel here takes the first step toward resolving the tension that existed between Israel’s misdirected desire for a king (and their misconceived notion of what the king’s role and function should be) and the Lord’s intent to give them one (see Introduction: Summary of Contents). This description of the duties and prerogatives of the Israelite king was given for the benefit of both the people and the king-designate. It was intended to clearly distinguish Israelite kingship from that of the surrounding nations and to ensure that the king’s role in Israel was compatible with the continued rule of the Lord over Israel as their Great King (Dt 17:14–20). scroll. See note on Ex 17:14. deposited it before the LORD. Cf. note on Ex 31:9. The legal document defining the role of the king in governing God’s covenant people was preserved at the sanctuary (the tabernacle, later the temple).

10:27 scoundrels. See 2:12; see also note on Dt 13:13. How can this fellow save us? Reflects the people’s continued apostate idea that national security was to be sought in the person of the human king (see note on v. 18; see also 8:20).

11:1 Ammonite. The Ammonites were descended from Lot (see Ge 19:36–38 and note; Dt 2:19) and lived east of the Jordan River and south of the Jabbok River (Dt 2:37; Jos 12:2). Previous attempts by the Ammonites to occupy Israelite territory are referred to in Jdg 3:13; 11:4–33. The Philistine threat to Israel in the west presented the Ammonites with an opportunity to move against Israel from the east with supposed impunity. Jabesh Gilead. A town east of the Jordan (see map).

11:2 gouge out the right eye. Besides causing humiliation (see note on Jdg 16:21), the loss of the right eye would seriously impair the military capability of the archers.

11:4 Gibeah of Saul. See 10:26 and note on 10:5. Close family ties undoubtedly prompted the inhabitants of Jabesh to seek help from the tribe of Benjamin (Jdg 21:12–14).

11:5 Saul was returning from the fields. After Saul’s public selection as the king-designate at Mizpah (10:17–25), he returned home (10:26) to resume his normal private activities and to wait for the Lord’s leading for the next step in his elevation to the throne (see notes on v. 15; 10:7).

11:6 the Spirit of God came powerfully upon him. See 10:6,10. For similar endowment of Israel’s deliverers with extraordinary vigor by God’s Spirit, see 10:11 and note; Jdg 14:6, 19; 15:14.

11:7 sent the pieces by messengers throughout Israel. For a similar case, see Jdg 19:29 and note.

11:8 Bezek. Located north of Shechem, west of the Jordan River but within striking distance of Jabesh Gilead.

11:11 last watch of the night. The third watch (2:00—6:00 a.m.; see note on Mt 14:25).

11:13 the LORD has rescued Israel. Saul recognizes Israel’s true deliverer (see note on 10:18). The victory, in combination with Saul’s confession, places yet another seal of divine approval on Saul as the man the Lord has chosen to be king.

11:14 let us go to Gilgal and there renew the kingship. Possibly the fulfillment of 10:8. Samuel perceives that it is now the appropriate time for the people to renew their allegiance to the Lord. The kingship he speaks of is the Lord’s, not Saul’s. Samuel calls for an assembly to restore the covenant relationship between the Lord and his people. He wants to inaugurate Saul’s rule in a manner demonstrating that the continued rule of the Lord as Israel’s Great King is in no way diminished or violated in the new era of the monarchy (see Introduction: Summary of Contents). Verses 14–15 are a brief synopsis of the Gilgal assembly and are prefaced to the more detailed account of the same assembly in ch. 12. Gilgal. Located east of Jericho, west of the Jordan River. It was a particularly appropriate place for Israel to renew their allegiance to the Lord (Jos 4:19—5:10; 10:7–15).

11:15 made Saul king in the presence of the LORD. Saul had previously been anointed in private by Samuel at Ramah (10:1) and publicly selected as the king-designate at Mizpah (10:17–27). In the subsequent Ammonite crisis (vv. 1–13) his leadership did not rest on public recognition of his royal authority but on the military victory. Now at Gilgal Saul is inaugurated as God’s chosen king and formally assumes the privileges and responsibilities of this office. fellowship offerings. This type of offering was an important element in the original ceremony of covenant ratification at Sinai (Ex 24:5,11). It represented the communion or peace between the Lord and his people when the people lived in conformity with their covenant obligations (Lev 7:11–21; 22:21–23). held a great celebration. Here the rejoicing is the expression of people who have renewed their commitment to the Lord, confessed their sin (12:19) and been given a king.

12:2 my sons are here with you. A puzzling expression in light of his sons’ flaws (see 8:3 and note). Samuel seems to present his sons as further evidence of the integrity of his ministry. Perhaps he is highlighting its transparency and public nature. your leader. The Hebrew expression evokes the imagery of a king or leader as shepherd of his people (see 2Sa 5:2; Eze 34:23; cf. note on Ps 23:1; Mic 2:12–13)—ultimately of Jesus in Jn 10:3–4, 11,14–15,27 (cf. note on Jn 10:1–30).

12:3 Testify against me. Court language. When Samuel presents the newly inaugurated king to the people, he seeks to establish publicly his own past faithfulness to the covenant as leader of the nation. His purpose is to exonerate himself and provide an example for Saul in his new responsibilities. Whose ox have I taken? Whose donkey have I taken? See Ex 20:17; 22:1,4,9. Unlike his sons, Samuel has not used his position for personal gain (see 8:3 and note; cf. Nu 16:15). Whom have I cheated? Whom have I oppressed? See Lev 19:13; Dt 24:14. From whose hand have I accepted a bribe . . . ? Contrast 8:3. See Ex 23:8; Dt 16:19. I will make it right. Through restitution (see Ex 22:1, 3–4; Lev 5:15 and note; Nu 5:5–8; cf. Lk 19:8 and note).

12:6 Samuel said to the people. Samuel now turns to the matter of the people’s request for a king, which he views as a covenant-breaking act and a serious apostasy. It is the LORD. Samuel emphasizes that in the past the Lord had provided the necessary leadership for the nation.

12:7 confront you with evidence. The terminology is that of a legal proceeding, as in vv. 2–5, but now the relationship of the parties is reversed. This time Samuel is the accuser, the people are the defendants, and the Lord is the Judge. righteous acts performed by the LORD. These acts (vv. 8–11) not only demonstrate the constancy of the Lord’s covenant faithfulness toward his people in the past but also serve to expose their present apostasy.

12:9–11 A summary of the dreary cycle of apostasy, divine chastening, urgent appeals to God, and divine restoration that characterized the period of the judges (see, e.g., Jdg 2:10–15 and note; see also Introduction to Judges: Themes and Theology).

12:9 forgot the LORD. This would become Israel’s persistent failure (see Hos 2:13 and note).

12:10 the Baals and the Ashtoreths. See notes on 7:3; Jdg 2:13.

12:11 Jerub-Baal . . . Samuel. See Heb 11:32–33 and notes. he delivered you. The Lord repeatedly rescued Israel from their enemies right up to Samuel’s own lifetime (7:3,8,10,12), demonstrating again the people’s apostasy in desiring a king.

12:12 when you saw that Nahash . . . was moving against you. In the face of the combined threat from the Philistines in the west (9:16) and the Ammonites in the east (11:1–13), the Israelites sought to find security in the person of a human king. No, we want a king . . . the LORD . . . was your king. The Israelite desire for and trust in a human leader constituted a rejection of the kingship of the Lord and betrayed a loss of confidence in his care, in spite of his faithfulness during the time of the exodus, conquest and judges (see 8:7 and note).

12:13 the LORD has set a king over you. In spite of the sinfulness of the people’s request, the Lord had chosen to incorporate kingship into the structure of the theocracy (his kingdom). Kingship was given by the Lord to his people and was to function as an instrument of his rule over them (see Introduction: Summary of Contents).

12:14 If you. Samuel relates the covenant conditions (Ex 19:5–6; Dt 8:19; 11:13–15,22–23; 28:1,15; 30:17–18; Jos 24:20) to the new era Israel is entering with the establishment of the monarchy. if both you and the king . . . follow the LORD your God—good! Israel and their king are to demonstrate that although human kingship has been established, they will continue to recognize the Lord as their true King. In this new era where potential for divided loyalty between the Lord and the human king arises, Israel’s loyalty to the Lord must remain inviolate.

12:15 But if you do not obey. Samuel confronts Israel with the same alternatives Moses had expressed centuries earlier (Dt 28:1, 15; 30:15–20). The introduction of kingship into Israel’s social and political structures has not changed the fundamental nature of their relationship to the Lord.

12:16 see this great thing. See v. 24. Samuel calls the people to pay careful attention as the Lord himself demonstrates his existence and power and authenticates the truthfulness and seriousness of Samuel’s words.

12:17 wheat harvest. See note on 6:13.

12:18 stood in awe of the LORD and of Samuel. See Ex 14:31 and note.

12:19 Pray to the LORD your God. Samuel’s indictment (vv. 6–15), combined with the awesome sign of thunder and rain in the dry season (vv. 16–18), prompted the people to confess their sin and request Samuel’s intercession for them.

12:20 yet do not turn away from the LORD. Samuel again brings into focus the central issue in the controversy surrounding the establishment of kingship in Israel.

12:21 useless idols. No rivals to the Lord can deliver or guarantee security (see Ex 20:3 and note).

12:23 sin . . . by failing to pray for you. See 7:8 and note. teach you the way that is good and right. Samuel is not retiring from his prophetic role when he presents the people with their king. He will continue to intercede for the people (v. 19; 7:8–9) and will instruct them in their covenant obligations (Dt 6:18; 12:28). Saul and all future kings are to be subject to instruction and correction by the Lord’s prophets.

12:24 fear the LORD. See notes on Ge 20:11; Ps 15:4; 111:10; Pr 1:7. Samuel summarizes Israel’s obligation of loyalty to the Lord as an expression of gratitude for the great things he has done for them.

12:25 you and your king will perish. If the nation should persist in covenant-breaking conduct, it will bring upon itself its own destruction.

13:1—14:52 Saul’s reign characterized: his disobedience, folly and failure.

13:1 thirty years old . . . forty-two years. See NIV text notes. The wording of the verse follows the regularly used formula that introduces the reigns of later kings (see, e.g., 2Sa 2:10; 5:4; 1Ki 14:21; 2Ki 8:26).

13:2 Mikmash. Located southeast of Bethel and northeast of Gibeah near a pass (see v. 23; see also map). Jonathan. Saul’s oldest son (14:49; 31:2), mentioned here for the first time.

13:3,7 Hebrews. See note on Ge 14:13.

13:3 Geba. Located across a ravine and south of Mikmash.

13:4 obnoxious. In Hebrew, a metaphor indicating an objectionable odor, here depicting an object of strong hostility (cf. 2Sa 10:6; 16:21; Ge 34:30; Ex 5:21). Gilgal. See note on 11:14. By prearrangement Saul had been instructed to wait for Samuel there (see notes on v. 8; 10:8).

13:5 three thousand chariots. The Israelites did not acquire chariots until the time of Solomon (1Ki 4:26). six thousand charioteers. See note on 1Ki 22:34.

13:8 time set by Samuel. The instructions that Saul disobeys here may be the same as those in 10:8 (see note there). Saul’s men began to scatter. The seven-day delay heightened the fear of the Israelite soldiers.

13:9 Saul offered up the burnt offering. Samuel had promised to make these offerings himself (10:8) before Israel went to battle (7:9), and he had directed Saul to await his arrival and instructions.

13:13 You have done a foolish thing. The foolish and sinful aspect (26:21; 2Sa 24:10; 2Ch 16:9; Isa 32:6) of Saul’s act was that he thought he could strengthen Israel’s chances against the Philistines while disregarding the instruction of the Lord’s prophet Samuel. You have not kept the command the LORD your God gave you. Saul was to recognize the word of the prophet Samuel as the word of the Lord (see 3:20; 15:1; Ex 20:18–19; see also note on Ex 7:1–2). In disobeying Samuel’s instructions, Saul violated a fundamental requirement of his theocratic office (see note on 12:13). His kingship was not to function independently of the law and the prophets (see notes on 12:14,23; 15:11).

13:14 your kingdom will not endure. Saul will not be followed by his sons; there will be no dynasty bearing his name (contrast the Lord’s word to David, 2Sa 7:11–16). There is a striking parallel in the word of the Lord to Eli (see 2:30,35 and notes). the LORD has sought out a man after his own heart and appointed him. That is, David; Paul quotes from this passage (Ac 13:22). ruler. See note on 9:16.

13:15 six hundred. The seven-day delay had greatly depleted Saul’s forces (vv. 2,4,6–8,11).

13:17 Raiding parties. The purpose of these Philistine contingents was not to engage the Israelites in battle, but to plunder the land and demoralize its inhabitants.

13:18 Valley of Zeboyim. Located to the east toward the Jordan valley (see Ge 10:19 and note).

13:19 Not a blacksmith. A Philistine monopoly on the technology of iron production placed the Israelites at a great disadvantage in the fashioning and maintenance of agricultural implements and military weapons.

13:20 plow points. See note on Isa 2:4.

13:21 price. Probably exorbitant. two-thirds of a shekel. The Hebrew word (pim) for this phrase, which occurs only here in the OT, has now been found on weights that have turned up in various excavations.

13:22 not . . . a sword or spear. The Israelites fought with bow and arrow and sling and stones (see photo).

14:1 on the other side. The Philistines were encamped to the north of the pass and the Israelites to the south.

14:2 Gibeah. Saul had retreated farther south from Geba (13:3) to Gibeah. under a pomegranate tree. It appears to have been customary for leaders in early Israel to hold court under well-known trees (22:6; Jdg 4:5).

14:3 Ahijah. Either the brother and predecessor of Ahimelek son of Ahitub (referred to in 21:1; 22:9,11) or an alternative name for Ahimelek. wearing an ephod. See note on 2:28. Ichabod’s brother. See 4:21.

14:4–5 See photo.

14:6 uncircumcised men. A term of contempt (17:26,36; 31:4; 2Sa 1:20; Jdg 14:3; 15:18), which draws attention to Israel’s covenant relationship to the Lord (see Ge 17:10 and note) and, by implication, to the illegitimacy of the Philistine presence in the land. by many or by few. See note on 17:47. Jonathan’s bold plan is undertaken as an act of faith (cf. Heb 11:32–34) founded on God’s promise (9:16).

14:10 our sign. See Jdg 6:36–40; Isa 7:11.

14:11 Hebrews. See v. 21; 4:6; 13:3,7 and note on Ge 14:13.

14:15 ground shook. See 7:10; 2Sa 22:12–16; Jos 10:11–14; Ps 77:18 for other instances of divine intervention in nature to bring deliverance to Israel.

14:18 Bring the ark of God. Saul decides to seek God’s will before entering into battle with the Philistines (Nu 27:21; Dt 20:2–4). Here the Septuagint (the pre-Christian Greek translation of the OT) may preserve the original text (see NIV text note) for the following reasons: (1) In 7:1 the ark was located at Kiriath Jearim, where it remained until David brought it to Jerusalem (2Sa 6), but the ephod was present in Saul’s camp at Gibeah (v. 3). (2) Nowhere else in the OT is the ark used to determine God’s will, but the ephod (with the Urim and Thummim) was given for this purpose (see 23:9; 30:7 and notes on 2:18,28). (3) The command to the priest to withdraw his hand (v. 19) is more appropriate with the ephod than with the ark.

14:19 Withdraw your hand. Stop the priestly action I asked you to perform. Due to the urgency of the moment, Saul decides that to wait for the word of the Lord might jeopardize his military advantage. As in 13:8–12, his decision rests on his own insight rather than on dependence on the Lord and a commitment to obey him.

14:23 So on that day the LORD saved Israel. The writer attributes the victory to the Lord, not to either Saul or Jonathan (vv. 6,10,12,15; 11:13).

14:24–46 Following the account of the great victory the Lord had given, the author relates Saul’s actions that strikingly illustrated his lack of fitness to be king. His foolish curse before the battle (see v. 24 and note) brought “distress” to the army and, as Jonathan tellingly observed, “made trouble for the country” (v. 29) rather than contributing to the victory (cf. Jos 7:25; 1Ki 18:17–18). And later, when hindered from taking advantage of the battle’s outcome by the Lord’s refusal to answer (v. 37), Saul was ready to execute Jonathan as the cause, though Jonathan had contributed most to the victory, as everyone else recognized (v. 45). Saul’s growing egocentrism was turning into an all-consuming passion that threatened the very welfare of the nation. Rather than serving the cause of the Lord and his people, he was in fact becoming a king “such as all the other nations have” (8:5).

14:24 in distress. Saul’s rash action in requiring his troops to fast placed them at an unnecessary disadvantage in the battle (vv. 29–30). Cursed. Thus Saul as king “bound the army under a strict oath” (v. 28), a most serious matter because an oath directly invoked God’s involvement, whether it concerned giving testimony (Ex 20:7; Lev 19:12), making commitments (Ge 21:23–24; 24:3–4) or prohibiting action (here). It appealed to God as the supreme enforcement power and the all-knowing Judge of human actions. I have avenged myself on my enemies. Saul perceives the conflict with the Philistines more as a personal vendetta (see note on 15:12) than as a battle for the honor of the Lord and the security of the Lord’s people (note the contrast between his attitude and that of Jonathan in vv. 6,10,12).

14:31 Aijalon. Located to the west near the Philistines’ own territory (see Jos 10:12 and map).

14:33 eating meat that has blood in it. The Israelites were not permitted to eat blood (see Ge 9:4; Lev 17:10–11; 19:26; Dt 12:16,24; Eze 33:25; Ac 15:20 and notes). broken faith. See Mal 2:10–11. The same Hebrew term is translated “faithless” (Ps 78:57), “unfaithful” (Jer 3:7–8,10–11) and “treacherous” (Isa 48:8).

14:35 first time he had done this. Another indication of Saul’s personal lack of interest in religious matters (see notes on 9:3,6; 10:11).

14:36 priest. Ahijah (v. 3).

14:37 God did not answer. Because an oath had been broken in the battle, God refused to answer Saul’s inquiry concerning further military action.

14:39,45 As surely as the LORD . . . lives. An oath formula (see note on v. 24; 19:6; see also Ge 42:15; Hos 4:15 and notes).

14:41 taken by lot. See 10:20–21; Jos 7:14–18; Pr 16:33.

14:44 A curse formula (see note on v. 24; see also 3:17 and note).

14:45 he did this today with God’s help. The men of Saul’s army recognize the inappropriateness of taking the life of the one through whom God has delivered his people.

14:47–48 A summary of Saul’s military victories to the east (Moab and the Ammonites), south (Edom), north (Zobah) and west (Philistines).

14:47 Ammonites. See note on 11:1; see also Dt 2:19–21,37.

14:48 Amalekites. See note on 15:2.

14:49 Saul’s sons. See 31:2; 1Ch 9:39 and notes. Merab . . . Michal. See 18:17,20; 19:11–17; 25:44; 2Sa 6:16–23.

14:50 Ahinoam. The only reference to a wife of Saul. His concubine Rizpah is mentioned in 2Sa 3:7; 21:8–11.

14:52 All the days of Saul. Closes the main account of Saul’s reign. he took him into his service. Saul developed a special cadre of professional soldiers bound to himself, much as David was to do later (22:2; 23:13; 25:13; 27:2–3; 29:2; 30:1,9–10; 2Sa 2:3; 5:6; 8:18; 15:18; 23:8–39).

15:1-2Sa 5:5 Saul’s decline and David’s rise.

15:1–35 The event that occasioned Saul’s rejection as king. Although no time designation is given, it evidently occurred after the conflicts of 14:47, in a time of relative peace and security. It is likely that David was anointed (16:1–13) shortly after the rejection of Saul (vv. 23,26,28), thus c. 1025 bc (see Introduction: Chronology).

15:2 Amalekites. A nomadic people descended from Esau (Ge 36:12,16), usually living in the Negev and Sinai regions (see 27:8; 30:1; 2Sa 17:1–15; Ge 14:7 and note; Ex 17:8; Nu 13:29). what they did to Israel. See 14:48; Ex 17:8–15; Nu 14:43, 45; Dt 25:17–19; cf. Jdg 3:13; 6:3–5,33; 7:12; 10:12.

15:3 totally destroy. See NIV text note; Dt 13:12–18; see also notes on Lev 27:28–29; Jos 6:17–18. Saul is given an opportunity as king to demonstrate his allegiance to the Lord by obedience in this assigned task. See article.

15:4 Telaim. Probably the same as Telem in Jos 15:24, located in the southern part of Judah. foot soldiers. From the northern tribes (11:8).

15:5 city of Amalek. A settlement of Amalekites, most likely located between Telaim and Kadesh Barnea, possibly the residence of their king.

15:6 Kenites. A nomadic people of the Sinai, closely related to the Midianites. Moses had married a Kenite woman (Ex 2:16, 21–22; Nu 10:29; Jdg 1:16; 4:11), and some of the Kenites had accompanied the Israelites when they settled in the land of Canaan (27:10; Jdg 1:16; 4:17–23; 5:24; 1Ch 2:55).

15:7 Havilah to Shur. Ishmael’s descendants occupied this area (Ge 25:18). The location of Havilah is uncertain. Shur was on the eastern frontier of Egypt (27:8; Ge 16:7; 20:1).

15:8 Agag king of the Amalekites. His descendants would later oppress Israel (see note on Est 3:1). all his people. All the Amalekites they encountered. Some Amalekites survived (27:8; 30:1,18; 2Sa 1:8, 13; 8:12; 1Ch 4:43).

15:9 When the Israelites refused to obey the Lord’s command (v. 3), their holy war against the Amalekites degenerated into personal aggrandizement, much like that of Achan at the time of the conquest of Canaan (Jos 7:1). Giving to the Lord by destruction only what was despised and weak was a contemptible act (see Mal 1:7–12 and notes), not to be excused (v. 19) by the protestation that the best had been preserved for sacrifice to the Lord (vv. 15,21).

15:11 regret. See note on v. 29; see also article. he has turned away from me. A violation of the fundamental requirement of his office as king (see notes on 12:14–15).

15:12 Carmel. Located about seven miles south of Hebron (25:2; Jos 15:55). monument in his own honor. Saul’s self-glorification here contrasts sharply with his self-abasement after the victory over the Ammonites (see note on 11:13; cf. v. 17; 2Sa 18:18). Gilgal. Saul returns to the place where he was inaugurated and instructed in the responsibilities of his office (11:14–15). This was also the place where he had been told that he would not have a continuing dynasty because of his disobedience (13:13–14).

15:13 I have carried out the LORD’s instructions. Here and in v. 20 Saul is clearly less than honest in his statements to Samuel.

15:15 The soldiers . . . spared the best . . . to sacrifice. Saul attempts to shift responsibility from himself to the army and to excuse their action by claiming pious intentions. the LORD your GOD. Saul’s use of the pronoun “your” instead of “my” here and in vv. 21,30 indicates an awareness of his own alienation from the Lord (see 12:19 for a similar case), even though he speaks of obedience and the intent to honor God by sacrifice.

15:17 you were once small in your own eyes. Saul had been humble and reserved (9:21; 10:22).

15:22 Samuel does not suggest that sacrifice is unimportant but that it is acceptable only when brought with an attitude of obedience and devotion to the Lord (see Ps 51:16–17; Isa 1:11–15; Jer 6:20; Hos 6:6; Am 5:21–24; Mic 6:6–8 and notes). fat of rams. The fat of sacrificed animals belonged to the Lord (see 2:15 and note; Ex 23:18; Lev 3:14–16; 7:30).

15:23 rebellion. Samuel charges Saul with violating the central requirement of the covenant condition given to him when he became king (12:14–15). sin of divination. A serious offense against the Lord (Lev 19:26; Dt 18:9–12), which Saul himself condemned (28:3,9). you have rejected the word of the LORD. A king who sets his own will above the command of the Lord ceases to be an instrument of the Lord’s rule over his people, violating the very nature of his theocratic office. he has rejected you as king. The judgment here goes beyond the one given earlier (see note on 13:14). Now Saul himself is to be set aside as king. Although this did not happen immediately, as chs. 16–31 show, the process began that led to his death. It included in its relentless course the removal of God’s Spirit and favor from him (16:14), the defection of his son Jonathan and daughter Michal to David (18:1–4,20; 19:11–17) and the insubordination of his own officials (22:17).

15:24 Saul’s confession retains an element of self-justification and a shift of blame (contrast David’s confession; see 2Sa 12:13; Ps 51:4 and notes). Previously (vv. 15,21) he had attempted to justify his soldiers’ actions.

15:25 come back with me. Saul’s greatest concern was not to worship God but to avoid an open break with the prophet Samuel, a break that would undermine his authority as king (v. 30).

15:28 one of your neighbors. David (see 28:17 and note on 13:14).

15:29 Glory of Israel. In Ps 106:20; Jer 2:11; Hos 4:7 God is called “glorious God” (see 4:21; Heb 9:5 and notes). Cf. 2Sa 1:19; Ps 89:17; Isa 13:19. does not lie or change his mind. See Nu 23:19; Mal 3:6 and notes; see also Ps 110:4; Jer 4:28. There is no conflict between this statement and vv. 11,35, where the Lord is said to “regret” that he had made Saul king (see article).

15:31 So Samuel went back with Saul. Samuel’s purpose in agreeing to Saul’s request is not to honor Saul, but to carry out the divine sentence on Agag and in so doing to reemphasize Saul’s neglect of duty.

15:34 Ramah. Samuel’s home (see 7:17; see also note on 1:1). Gibeah of Saul. See note on 10:5.

15:35 Samuel mourned. Samuel regarded Saul as though dead (see the use of “mourned” in 6:19). Even though his love for him remained (v. 11; 16:1), he sought no further contact with him because God had rejected him as king. Saul did come to Samuel on one other occasion (19:24).

16:1 The LORD said to Samuel. Probably c. 1025 bc (see note on 15:1–35). Jesse. For Jesse’s genealogy see Ru 4:18–22; Mt 1:3–6. Bethlehem. A town five miles south of Jerusalem, formerly known as Ephrath (see Ge 35:16 and note). It was later to become renowned as the “town of David” and the birthplace of the Messiah (Mic 5:2; Mt 2:1; Lk 2:4–7). I have chosen one of his sons to be king. See notes on 13:14; 15:28.

16:2 Saul . . . will kill me. The road from Ramah (where Samuel was, 15:34) to Bethlehem passed through Gibeah of Saul. Saul already knew that the Lord had chosen someone to replace him as king (15:28). Samuel fears that jealousy will incite Saul to violence. Later incidents (18:10–11; 19:10; 20:33) demonstrate that Samuel’s fears were well-founded. say, ‘I have come to sacrifice to the LORD.’ This response is true but incomplete, and it was intended to deceive Saul.

16:3 anoint. See vv. 1,13 and note on 9:16.

16:4 trembled. A prophet could be announcing judgment.

16:5 Consecrate yourselves. Involves preparing oneself spiritually as well as making oneself ceremonially clean by washing and putting on clean clothes (Ex 19:10, 14; Lev 15; Nu 19:11–22).

16:6 Eliab. Jesse’s oldest son (17:13).

16:7 his appearance or his height. Samuel is not to focus on these outward features, which had characterized Saul (9:2; 10:23–24). heart. The Lord is concerned with a person’s inner disposition and character (1Ki 8:39; 1Ch 28:9; Lk 16:15; Jn 2:25; Ac 1:24).

16:8 Abinadab. Jesse’s second son (17:13).

16:9 Shammah. Jesse’s third son (17:13).

16:11 He is tending the sheep. The Lord’s chosen one is a shepherd (see note on 9:3; see also 2Sa 7:7–8; Ps 78:71–72).

16:13–14 Taken together, these verses describe not only the transfer of God’s Spirit from Saul to David but also the beginning of God’s effective displacement of Saul by David as Israel’s king. This transition, occurring as it does at the center of 1 Samuel, serves as the literary, historical and theological crux of this book. Cf. Ps 51:11 and note.

16:13 in the presence of his brothers. The small circle of witnesses to David’s anointing assured its confidentiality but also provided ample testimony for the future that David had been anointed by Samuel and that he was not merely a usurper of Saul’s office. the Spirit of the LORD came powerfully upon David. See 10:5–6,10; 11:6; 14:6,19; Jdg 3:10 and note; 11:29 and note; 15:14.

16:14—17:58 In the next two episodes, David is introduced to Saul’s court and to Israel as a gifted musician and warrior. With these two gifts he would become famous in Israel and would lead the nation to spiritual and political vigor (2Sa 22; 23:1–7). Also through these two gifts Saul would become dependent on David.

16:14 the Spirit of the LORD had departed from Saul. Cf. Jdg 16:20. The removal of the Spirit from Saul and the giving of the Spirit to David (v. 13) determined the contrasting courses of their lives. evil spirit from the LORD. This statement and similar ones in Scripture indicate that evil spirits are subject to God’s control and operate only within divinely determined boundaries (see 1Ki 22:19–23; Job 1:12; 2:6 and notes; see also 2Sa 24:1 and note). Saul’s disobedience continued to be punished by the assaults of an evil spirit (vv. 15–16,23; 18:10; 19:9; see NIV text note). tormented him. Saul’s increasing tendencies to despondency, jealousy and violence were no doubt occasioned by his knowledge of his rejection as king (13:13–14; 15:22–26; 18:9; 20:30–33; 22:16–18) and his awareness of David’s growing popularity, but an evil spirit was also involved in these psychological aberrations (18:10–12; 19:9–10).

16:16 you will feel better. The soothing effect of certain types of music on a troubled spirit is a generally recognized phenomenon (2Ki 3:15). Beyond this natural effect of music, however, it would appear that in this instance the Spirit of the Lord was active in David’s music to suppress the evil spirit temporarily (v. 23).

16:18 the LORD is with him. Said also of Samuel (see 3:1 and note). The fact that God was with David (see also 17:37; 18:12,14,28; 2Sa 5:10) outweighs everything David was.

16:19 Send me your son David. Saul unknowingly invites to the court the person God chose to be his replacement. In this way David is brought into contact with Saul, and his introduction to Israel begins.

16:21 David became one of his armor-bearers. May refer to a later time after David’s victory over Goliath (18:2).

17:1 Sokoh. Located about 15 miles west of Bethlehem (2Ch 28:18) near the Philistine border. Azekah. Located a little over a mile northwest of Sokoh.

17:2 Valley of Elah. Located between Azekah and Sokoh (see photo; see also map).

17:4 champion. The ancient Greeks, to whom the Philistines were apparently related, sometimes decided issues of war through chosen champions who met in combat between the armies. Through this economy of warriors the judgment of the gods on the matter at stake was determined (trial by battle ordeal). Israel too may have known this practice (2Sa 2:14–16). Gath. See 5:8 and note.

17:11 Saul and all the Israelites were . . . terrified. Israel’s giant warrior (9:2; 10:23) quakes before the Philistine champion. The fear of Saul and the Israelite army (vv. 24,32) betrays a loss of faith in the covenant promises of the Lord (Ex 23:22; Dt 3:22; 20:1–4). Their fear also demonstrates that the Israelite search for security in a human king (apart from trust in the Lord; see notes on 8:5,7) had failed. On the basis of God’s covenant promises, Israel was never to fear their enemies but to trust in the Lord (2Sa 10:12; Ex 14:13–14; Nu 14:9; Jos 10:8; 2Ch 20:17).

17:12 Ephrathite. See note on Ru 1:2.

17:15 David went back and forth from Saul. David’s position at the court (16:21–23) was not permanent, but was performed on an intermittent basis. For the relationship between chs. 16 and 17, see note on v. 55.

17:24 great fear. See note on v. 11.

17:25 The king will give great wealth. See 8:14; 22:7. give him his daughter in marriage. See 18:17–27; cf. Jos 15:16.

17:26,36 uncircumcised. See note on 14:6.

17:26 Who is this . . . ? David sees the issues clearly—which sets him apart from Saul and all the other Israelites on that battlefield. David sees that he serves the only true God, and Goliath is not to be feared. This also marks him as one who is more worthy than Saul and all the other Israelites on the battlefield to wear the crown in Israel.

17:28 he burned with anger. Eliab’s anger may arise from jealousy toward his brother and a sense of guilt for the defeatist attitude of the Israelites. His evaluation of David stands in sharp contrast to that of Saul’s attendant (16:18). Eliab does not comprehend David’s indomitable spirit (16:13).

17:32 Let no one lose heart on account of this Philistine. David’s confidence rests not in his own prowess (see vv. 37,47 and notes) but in the power of the living God, whose honor has been violated by the Philistines and whose covenant promises have been scorned by the Israelites.

17:33 You are not able. Saul does not take into account the power of God (see vv. 37,47 and notes).

17:34 lion . . . bear. For the presence of lions and bears in Canaan at that time, see 2Sa 17:8; 23:20; Jdg 14:5–11; 1Ki 13:24–26; 2Ki 2:24; Am 3:12; 5:19.

17:37 The LORD . . . will rescue me. Reliance on the Lord was essential for the true theocratic king (see notes on 10:18; 11:13; see also Isa 11:1–3). Here David’s faith contrasts sharply with Saul’s loss of faith (see 11:6–7 for Saul’s earlier fearlessness). Saul said to David, “Go.” Saul is now dependent on David not only for his sanity (see note on 16:16) but also for the security of his realm. the LORD be with you. See note on 16:18.

17:40 his staff. God’s newly appointed shepherd of his people (2Sa 5:2; 7:7; Ps 78:72) goes to defend the Lord’s threatened and frightened flock. stones. See Jdg 20:16 and note. Usually the stones chosen were round and smooth and somewhat larger than a baseball. his sling. For the Benjamites’ skill with a sling, see Jdg 20:16 and photo.

17:43 Am I a dog . . . ? See 2Sa 9:8 and note.

17:45 in the name of the LORD Almighty. David’s strength was his reliance on the Lord (Ps 9:10). name of the LORD. See notes on Ex 3:13–14; Dt 12:11. the LORD Almighty. See note on 1:3.

17:46 the whole world will know. The victory that David anticipates will demonstrate to everyone the existence and power of Israel’s God (Ex 7:17; 9:14,16,29; Dt 4:34–35; Jos 2:10–11; 4:23–24; 1Ki 8:59–60; 18:36–39; 2Ki 5:15; 19:19).

17:47 the battle is the LORD’s. Both the Israelite and the Philistine armies will be shown the error of placing trust in human devices for personal or national security (2:10; 14:6; 2Ch 14:11; 20:15; Ps 33:16–22; 44:6–7; Ecc 9:11; Hos 1:7; Zec 4:6). Cf. 2Co 10:3–5; Eph 6:10–18.

17:51 cut off his head. See 5:4; 31:9 and notes. they turned and ran. Most likely the Philistines saw the fall of their champion as the judgment of the gods, but they did not honor Goliath’s original proposal (v. 9).

17:54 brought it to Jerusalem. Jerusalem had not at this time been conquered by the Israelites. David may have kept Goliath’s head as a trophy of victory and brought it with him to Jerusalem when he took that city and made it his capital (2Sa 5:6–9). Or, having grown up almost under the shadow of the Jebusite city, he may have displayed Goliath’s head to its inhabitants as a warning of what the God of Israel was able to do and eventually would do. put the Philistine’s weapons in his own tent. As his personal spoils of the battle. Since Goliath’s sword is later in the custody of the priest at Nob (21:9), David must have dedicated it to the Lord, the true victor in the fight (cf. 31:10).

17:55 whose son is that young man? The tension between vv. 55–58 and 16:16–23 may be resolved by noting that prior to this time David was not a permanent resident at Saul’s court (see v. 15; 18:2; see also note on 16:21), so that Saul’s knowledge of David and his family may have been minimal. Further, Saul may have been so incredulous at David’s courage that he was wondering whether his family background and social standing might explain his extraordinary conduct.

18:1—20:42 Saul’s alienation from David, even while members of his own family protect David.

18:1 It appears that David spoke with Saul at length, and he may have explained his actions as an expression of his faith in the Lord, thus attracting the love and loyalty of Jonathan (v. 3; 14:6; 19:5). Their friendship endured even when it became clear that David was to replace him as the successor to his father’s throne.

18:2 Saul kept David with him. See note on 17:15.

18:3 Jonathan made a covenant with David. The initiative comes from Jonathan. The terms of the agreement are not here specified (see further 19:1; 20:8,12–16,41–42; 23:18) but would appear to involve a pledge of mutual loyalty and friendship. At the very least, Jonathan accepts David as his equal.

18:4 took off the robe . . . and gave it to David. Jonathan ratifies the covenant in an act that symbolizes giving himself to David. His act may even signify his recognition that David was to assume his place as successor to Saul (20:14–15,31; 23:17)—a possibility that seems the more likely in that he also gave David “even his sword, his bow and his belt” (cf. 13:22).

18:6 women came out . . . with timbrels. See Ex 15:20 and note.

18:7 David his tens of thousands. See 21:11; 29:5. In accordance with the normal conventions of Hebrew poetry, this was the women’s way of saying “Saul and David have slain thousands” (10,000 was normally used as the parallel of 1,000—see Dt 32:30; Ps 91:7 and note; Da 7:10; Mic 6:7; also in Canaanite poetry found at Ugarit). It is a measure of Saul’s insecurity and jealousy that he read their intentions incorrectly and took offense (v. 8). His resentment may have been initially triggered by the mention of David’s name alongside his own. See note on 21:11 for how the Philistines interpreted the song.

18:10 evil spirit from God. See note on 16:14. prophesying. The Hebrew for this word is sometimes used to indicate uncontrolled ecstatic behavior (see note on 1Ki 18:29) and is best understood in that sense in this context (see also note on 10:5). as he usually did. See 16:23.

18:12 the LORD was with David. See 16:18 and note. but had departed from Saul. See 16:14 and note.

18:13 he sent David away. His apparent motive was the hope that David would be killed in battle (vv. 17,21,25; 19:1), but the result was greater acclaim for David (vv. 14,16,30).

18:14 the LORD was with him. See note on 16:18.

18:17 Here is my older daughter. David had earned the right to have Saul’s daughter as his wife because of his victory over Goliath (17:25). This promise had not been kept and is now made conditional on further military service, in which Saul hoped David would be killed. battles of the LORD. See 25:28.

18:20 Michal was in love with David. See v. 28 and note. Michal is the only named woman in the OT who is said to be in love with a man—the literary function of which is probably to demonstrate David’s enormous appeal among the people.

18:21 second opportunity to become my son-in-law. For the first, see 17:25.

18:25 no other price. Normally a bride-price was paid by the bridegroom to the father of the bride (Ge 34:12; Ex 22:16) as compensation for the loss of his daughter and insurance for her support if widowed. Saul requires David instead to pass a test appropriate for a great warrior, hoping that he will “fall” (see vv. 17,21).

18:28 the LORD was with David. See note on 16:18. Michal loved David. See v. 20 and note. The fact that God’s favor rested on David is demonstrated not only by his military exploits but also by Michal’s love for him—now added to that of Jonathan. Everything Saul seeks to use against David turns to David’s advantage.

18:29 Saul became still more afraid of him. Saul’s perception that God’s favor rested on David led him not to repentance and acceptance of his own lot (15:26) but to greater fear and jealousy toward David.

19:1 Saul told his son . . . to kill David. Saul now abandons his indirect attempts on David’s life (18:13,17,21,25) and adopts a more direct approach, leading to David’s departure from the court and from service to Saul (vv. 12,18; 20:42).

19:4 Jonathan spoke well of David. Jonathan does not let his own personal ambition distort his perception of David’s true theocratic spirit (see v. 5 and notes on 14:6; 17:11; 18:1). He maintains his loyalty to David (see 18:3 and note).

19:5 The LORD won a great victory. See notes on 10:18; 12:11; 14:23.

19:6 Saul listened to Jonathan and took this oath. See 14:24,44 for previous oaths that Saul did not keep (see also note on 14:39).

19:9 evil spirit from the LORD. See note on 16:14; cf. 18:10–11.

19:10 with his spear. See 18:10–11; 20:33.

19:12 through a window. For similar escapes, see Jos 2:15; Ac 9:25.

19:17 Why should I kill you? Michal invents this threat to avoid blame for David’s escape.

19:18 Ramah. Samuel’s home (see 7:17 and note on 1:1). Naioth. Means “habitations” or “dwellings.” The term appears to designate a complex of houses in a certain section of Ramah where a group of prophets resided (vv. 19–20,22–23).

19:20 group of prophets. See 10:5 and note. prophesying. See notes on 10:5; 18:10.

19:24 He lay naked all that day and all that night. Saul was so overwhelmed by the power of the Spirit of God that he was prevented from carrying out his intention to take David’s life. His frustrated attempts to kill David—his own inability to harm David and the thwarting of his plans by Jonathan’s loyalty, by Michal’s deception and by David’s own cleverness—all reach their climax here. Is Saul also among the prophets? This second occasion reinforced the first (see 10:11 and note). Its repetition underscores how alien Saul’s spirit was from that of these zealous servants of the Lord.

20:1 Naioth at Ramah. See note on 19:18.

20:3 as surely as the LORD lives. See note on 14:39,45.

20:5 New Moon feast. Each month of the year was consecrated to the Lord by bringing special sacrifices (Nu 28:11–15) and blowing trumpets (Nu 10:10; Ps 81:3). This observance also involved cessation from normal work, especially at the beginning of the seventh month (Lev 23:24–25; Nu 29:1–6; 2Ki 4:23; Isa 1:13; Am 8:5).

20:6 annual sacrifice. David’s statement indicates that it was customary for families to observe the New Moon feast together once in the year. There is no other reference in the OT to this practice.

20:8 covenant. See note on 18:3.

20:13 may the LORD deal with Jonathan, be it ever so severely. A common curse formula (see note on 3:17). May the LORD be with you as he has been with my father. A clear indication that Jonathan expects David to become king.

20:14 that I may not be killed. It was quite common in the ancient world for the first ruler of a new dynasty to secure his position by murdering all potential claimants to the throne from the preceding dynasty (1Ki 15:29; 16:11; 2Ki 10:7; 11:1).

20:15 not . . . cut off your kindness from my family. This request was based on the covenant previously concluded between Jonathan and David (see note on 18:3) and was subsequently honored in David’s dealings with Jonathan’s son Mephibosheth (2Sa 9:3, 7; 21:7).

20:16 May the LORD call David’s enemies to account. Jonathan aligns himself completely with David, calling for destruction of his enemies, even if that should include his father, Saul.

20:17 reaffirm his oath. See vv. 14–15,42; 18:3. he loved him as he loved himself. See 18:3; 2Sa 1:26.

20:18 New Moon feast. See note on v. 5.

20:19 the place where you hid. Perhaps the place referred to in 19:2.

20:21 as surely as the LORD lives. See note on 14:39,45.

20:23 the matter you and I discussed. See vv. 14–17. the LORD is witness. Invoking God to act as witness and judge between them ensures that their agreement will be kept.

20:25 Abner. Saul’s cousin and the commander of his army (14:50).

20:26 ceremonially unclean. See note on 16:5; cf. Lev 7:19–21; 15:16; Dt 23:10.

20:27,30–31 son of Jesse. Saul slights David by avoiding mention of his name (see 22:7–9,13; 25:10; cf. 2Sa 16:10; Isa 7:4).

20:30 son of a perverse and rebellious woman. The expression is meant to insult Jonathan by casting a slur on his mother.

20:31 neither you nor your kingdom will be established. Saul is now convinced that David will succeed him if David is not killed (see notes on 18:13,17,29; 19:1), and he is incapable of understanding Jonathan’s lack of concern for his own succession to the throne.

20:33 hurled his spear. See 18:11; 19:10.

20:41 After the boy had gone. Concealment was no longer necessary because they were now alone. bowed . . . three times. A sign of submission and respect (see Ge 33:3 and note; 42:6).

20:42 sworn friendship. See vv. 14–15,23; 18:3. the town. Gibeah (10:26).

21:1 Nob. A town northeast of Jerusalem and southeast of Gibeah (see map) where the tabernacle was relocated after the destruction of Shiloh (4:3; Jer 7:12). Although it appears that no attempt was made to bring the ark to this sanctuary (see note on 7:1), Ahimelek the high priest, 85 other priests (22:16–18), the ephod (v. 9) and the consecrated bread (v. 6) are mentioned in connection with it. Ahimelek the priest. See note on 14:3. It appears from 22:10,15 that David’s purpose in coming to Nob was to seek the Lord’s guidance by means of the Urim and Thummim (see notes on 2:28; Ex 28:30).

21:2 It is not clear why David resorts to deception in his response to Ahimelek. Perhaps it was an attempt to protect Ahimelek from the charge of involvement in David’s escape from Saul. If so, his strategy was not successful (22:13–19).

21:4 consecrated bread. The “bread of the Presence” (v. 6; see Ex 25:30 and note), which was placed in the Holy Place in the tabernacle and later in the temple as a thank offering to the Lord, symbolizing his provision of daily bread. provided the men have kept themselves from women. Although the bread was to be eaten only by the priests (Lev 24:9), Ahimelek agreed to give it to David and his men on the condition that they were ceremonially clean (Ex 19:15; Lev 15:18). Jesus uses this incident to illustrate the principle that a specific law could be broken in order to preserve a more fundamental principle of the law (Mt 12:3–4). He thus teaches that it is always lawful to do good and to save life (Lk 6:9). Such compassionate acts are within the true spirit of the law.

21:5 are holy. That is, have been consecrated to God (see note on Ex 3:5).

21:9 sword of Goliath. See note on 17:54. ephod. See note on 2:28.

21:10 Achish. See note on Ps 34 title. The name may have been a traditional title used by Philistine rulers (see note on 1Ki 2:39). It appears as the title of a king of Ekron several centuries later (as attested in the annals of the Assyrian kings Esarhaddon and Ashurbanipal, as well as in an inscription found at Ekron in 1996; see photo). Gath. See 5:8 and note.

21:11 See 29:5 and note on 18:7. king of the land. The designation of David as “king” by the Philistines may be understood as a popular exaggeration expressing an awareness of the enormous success and popularity of David among the Israelite people.

22:1 cave of Adullam. See 2Sa 23:13; Ge 38:1 and note; Jos 12:15; 15:35.

22:2 four hundred men were with him. David, officially an outlaw, was joined by others in similar circumstances, so that he began to develop a military power base that would sustain him throughout his later years as king (see note on 14:52).

22:3 let my father and mother come and stay with you. The king of Moab was a natural ally for David because Saul had warred against Moab (14:47) and David’s own great-grandmother was a Moabite (Ru 4:5, 13,22).

22:4 stronghold. Perhaps a specific fortress, but more likely a reference to a geographic area in which it was easy to hide (23:14; 2Sa 5:17; 23:14).

22:5 prophet Gad. The king-designate is now served also by a prophet. Later a priest would come to him (v. 20) and complete the basic elements of a royal entourage—and they were all refugees from Saul’s administration. This is the first appearance of the prophet who later assisted David in musical arrangements for the temple services (2Ch 29:25), wrote a history of David’s reign (1Ch 29:29) and confronted David with the Lord’s rebuke for his sin of numbering the Israelites (2Sa 24:11–25). forest of Hereth. Located in the tribal area of Judah.

22:6 tamarisk tree. See note on Ge 21:33. Gibeah. See note on 10:5.

22:7–9,13 son of Jesse. See note on 20:27,30–31.

22:7 men of Benjamin. Saul, a Benjamite (9:1–2; 10:21), seeks to strengthen his position with his own officials by emphasizing tribal loyalty. David was from the tribe of Judah (see note on 16:1; 2Sa 2:4). give all of you fields and vineyards? Saul does exactly what Samuel had warned him that he would do—become like the kings of other nations (8:14). His actions are contrary to the covenantal ideal for kingship (see notes on 8:7; 10:25). commanders of thousands . . . hundreds. See 8:12.

22:9 Doeg the Edomite. “Saul’s chief shepherd” (21:7).

22:10 Ahimelek inquired of the LORD for him. See note on 21:1.

22:17 They knew he was fleeing. How much the priests really knew is not clear. David himself had not told them (21:2–3,8), and Saul may be making unfounded assumptions.

22:18 linen ephod. See note on 2:18.

22:19 put to the sword Nob. Thus the prophecy of judgment against the house of Eli is fulfilled (see 2:31 and note).

22:20 Abiathar, escaped and fled to join David. See note on v. 5. Abiathar brought the high priestly ephod with him (see 23:6) and subsequently “inquired of the LORD” for David (see 23:2 and note; see also 23:4,9; 30:7–8; 2Sa 2:1; 5:19,23). He served as high priest until removed from office by Solomon for participating in the rebellion of Adonijah (1Ki 2:26–27).

23:1—26:25 Four times David’s use of his growing power is tested: (1) Will he use that power to defend Israel or only to promote his personal ambitions (23:1–6)? (2) Will he use the power in his hand to kill the king who is trying to kill him (23:7—24:22)? (3) Will he use his power to avenge the disdain of a commoner in the realm (ch. 25)? (4) Will he use the power in his hand to kill the king who is out to destroy him (ch. 26)?

23:1 Keilah. Located about three miles southeast of Adullam (see map).

23:2,4 inquired of the LORD. By means of the Urim and Thummim through the high priest Abiathar (see vv. 6,9 and note on 2:28).

23:5 saved the people of Keilah. God uses David rather than Saul to be Israel’s protective “shepherd”—so again David protects Saul’s “flock.”

23:9 Bring the ephod. See note on v. 2.

23:13 about six hundred. The number of David’s men has grown significantly (cf. 22:2).

23:14 wilderness strongholds. Inaccessible places (see note on 22:4). Desert of Ziph. Located south of Hebron. God did not give David into his hands. The reality of God’s protection of David portrayed here contrasts sharply with the wishful thinking of Saul in v. 7.

23:17 You will be king over Israel. See notes on 18:4; 20:13,16,31. I will be second to you. Jonathan’s love and respect for David enable him to accept a role subordinate to David without any sign of resentment or jealousy (see notes on 18:3; 19:4). This is the last recorded meeting between Jonathan and David. Saul knows this. See 18:8 and note on 20:31.

23:18 covenant. See notes on 18:3; 20:14–15.

23:19 strongholds. See v. 14 and note on 22:4.

23:29 En Gedi. See note on SS 1:14; see also map.

24:1—26:25 In each of the three episodes in these chapters, David is put to a severe test in the desert as the Lord’s anointed (16:1–13; cf. Dt 8, the testing of Israel in the wilderness; Mt 4:1–11, the testing of Jesus in the wilderness). In all three events, circumstances place David in a position of power with opportunity to use that power for purely personal ends (avenging wrongs done to him) rather than in the service of the Lord and Israel. To have failed this test would have disqualified David—as it had disqualified Saul—from serving as the Lord’s appointed king over Israel.

Within these three chapters the final two confrontations between Saul and David take place. In both, the tables are turned and Saul is at the mercy of David. These two episodes (chs. 24; 26) bracket another (ch. 25) in which David has dealings with Nabal, a wealthy Judahite whose flocks David and his men have protected—as they have protected Saul’s “flock” from Philistine aggression. In this center episode, Nabal serves as a literary picture of Saul, who is thus exposed as a fool whom the Lord will soon strike down (see 25:38; cf. 26:10; 28:19; 31:4).

24:1–22 Saul at the mercy of David while seeking privacy in a cave.

24:4 This is the day the LORD spoke of when he said. There is no previous record of the divine revelation here alluded to by David’s men. Perhaps this was their own interpretation of the anointing of David to replace Saul (16:13–14), or of assurances given to David that he would survive Saul’s vendetta against him and ultimately become king (20:14–15; 23:17). If the alternative given in the NIV text note is taken, the reference would be not to a verbal communication from the Lord but to the providential nature of the incident itself, which David’s men understood as a revelation from God that David should not ignore. I will give your enemy into your hands. So it seemed to David’s men (see also 26:8). Cf. what David says to Saul in v. 10 and contrast what the author has stated in 23:14. a corner of Saul’s robe. Evidence that David could have killed Saul and seized the throne, but did not do so (v. 11).

24:6 for he is the anointed of the LORD. See v. 10; 26:9,11,16,23; 2Sa 1:14,16. Because Saul’s royal office carried divine sanction by virtue of his anointing (see note on 9:16), David is determined not to wrest the kingship from Saul but to leave its disposition to the Lord who gave it (vv. 12,15; 26:10).

24:11 my father. See also Saul’s address to David as “my son” (v. 16). David uses this form of address either because (1) Saul was David’s father-in-law (18:27) or because (2) the special relationship between father and son was at times used as a metaphor for an intimate relationship between king and subject (see notes on 2Sa 7:14; Ps 2:7; see also chart).

24:14 dead dog . . . flea. Terms of self-deprecation (see notes on 26:20; 2Sa 9:8).

24:16 he wept aloud. Saul experiences temporary remorse (26:21) for his actions against David but quickly reverts to his former determination to kill him (26:2).

24:21 not kill off my descendants. See notes on 20:14–15.

24:22 stronghold. An inaccessible place (see note on 22:4). From previous experience David did not place any confidence in Saul’s words of repentance.

25:1–44 David’s dealings with Nabal (see notes on 23:1—26:25; 24:1—26:25). Nabal, the “fool” (see 25:25 and note), lived near Carmel, where Saul had erected a monument in his own honor (see 15:12 and note). The account of Nabal effectively serves the author’s purpose in a number of ways: (1) Nabal’s general character, his disdainful attitude toward David though David had guarded his flocks, and his sudden death at the Lord’s hand all parallel Saul (whose “flock” David had also protected). Thus the author indirectly characterizes Saul as a fool (13:13; 26:21) and foreshadows his end. (2) David’s vengeful attitude toward Nabal displays his natural tendency and highlights his restraint toward Saul (this event is sandwiched between the two instances in which David spared Saul in spite of the urging of his men). (3) Abigail’s prudent action prevents David from using his power as leader for personal vengeance (the very thing Saul was doing). (4) Abigail’s confident acknowledgment of David’s future accession to the throne foreshadows that event and even anticipates the Lord’s commitment to establish David’s house as a “lasting dynasty” (v. 28; cf. 2Sa 7:11–16). (5) Abigail’s marriage to David provides him a worthy wife, while Saul gives away David’s wife Michal to another.